014 —אני ה' אלקיכם

Ani Hashem Elokeichem Asher Hotzeisi Eschem Me'Eretz Mitzrayim, etc. Ani Hashem Elokeichem.

Our Sages say that wherever it states "Ani Hashem," it means "I am trustworthy to pay reward."^[2] To understand why the phrase "Ani Hashem" is repeated twice here, and why this is mentioned specifically regarding tzitzis, requires explanation.

It is written: "HaYom La'asosam" (today to do them)^[3]—meaning, today in this world, and tomorrow to receive their reward^[4], referring to Gan Eden and the resurrection of the dead. The main reward is at the time of techiyas hameisim. We must understand: what is the reward and compensation, that souls who sit in Gan Eden and delight in G-d, like the souls of the Avos—Avraham, Yitzchak, Yaakov, Moshe, Aharon, and the like—why do they need to be clothed in bodies and live upon the earth?

Also, why are there different levels—Gan Eden Elyon and Tachton, with many elevations, yet techiyas hameisim is equal for all Jews? As our Sages say: "All Israel have a share in the World to Come," except for those who deny techiyas hameisim^[5], measure for measure^[6].

In the blessing on mitzvos, we say: "Asher kidshanu b'mitzvosav"—the word "Asher" denotes pleasure and happiness, as in "Ba'ashri"^[7]. This is the source from which mitzvos are drawn. [See what is written about this in the maamar "Va'eheyeh Etzlo Amon".]

The idea is that pleasure exists in all physicality in this lowly world. We see that there is pleasure in every sense of the soul: sight, hearing, smell, speech. There are many types of pleasure in seeing images and sights, in hearing pleasant sounds, and in taste: "Cheich Yit'am Ochel" (the palate tastes food)^[8], "sweet to the soul"^[9]. Similarly, there is pleasure in every material thing in the world. This is the dregs of the supernal pleasure.

In truth, physical pleasure is drawn from spiritual pleasure, as our Sages say: "There is no blade of grass below that does not have a mazal above"^[10]. The sweetness of the grass comes from the mazal that strikes and grows it. But this is only the dregs of Divine pleasure, from which souls delight in the radiance of the Shechinah, which is wondrous. For this world is a lowly world where G-dliness is greatly concealed and hidden. Like the peel of a fruit that hides the fruit, so too this world and its fullness conceal Divine vitality, and everything appears as a separate entity.

Therefore, in the future it is written: "V'es ruach hatumah aavir min haaretz" (I will remove the spirit of impurity from the earth)^[11], and also: "Hashamayim hachadashim v'haaretz hachadasha asher ani oseh" (the new heavens and the new earth that I am making)^[12]. Of the current heavens it is written: "Ki shamayim ke'ashan nimlachu" (the heavens will vanish like smoke)^[13]. All the pleasure in them is only the dregs of the supernal pleasure, as above.

Our Sages said (Taanis 10a): "Chutz laAretz drinks from the residue of Eretz Yisrael"^[14]. This is the meaning of "V'chol kirbi es shem kodsho" (and all my innards His holy name)^[15]—there are angels called "kirbayim" who clarify the flow of pleasure. Just as the innards in a person clarify food, and the best part becomes blood in the heart to give life to the body while the waste is expelled, so too above, there are angels who clarify the inner pleasure, which is drawn into Gan Eden, and the dregs descend through the chain of mazalos and are invested in physical things like silver and gold.

This is the meaning of "Ya'er Hashem panav eilecha" (May Hashem shine His face upon you)^[16]—from the innermost supernal pleasure that shines in Torah and mitzvos. See also Zohar I, Lech Lecha 87a, and Pardes, entry "Kirbayim."

Our Sages said about Rabbi Akiva: when he saw the great city of Rome full of good and great tranquility, he laughed and said: If for those who transgress His will it is so, how much more so for those who do His will^[17]. From this, we can recognize that if the dregs of supernal pleasure that fell into the kelipos are so great, how much more so is the inner supernal pleasure that shines in Torah and mitzvos, which is immense. [See also the maamarim "Vayeshev Yaakov" and "Vayehi Beshalach Paroh".]

But how is it possible for those who transgress His will to receive nurture and flow from supernal pleasure, even if only from its dregs? This is as Shlomo HaMelech said: "Semamit b'yadayim t'tafes v'hi b'heichlei melech" (the lizard can be caught with hands, yet it is in the king's palace)^[18]. See also Bereishis Rabbah, end of Parshas Toldos. "Darkness as light."

The ultimate purpose of this descent is as it is written: "K'yisron ha'or min hachoshech" (as the advantage of light over darkness)^[19]—specifically.

[See Zohar, end of Parshas Tetzaveh 187a, and Parshas Tazria 47b.] This is like our Sages said: "B'chol levavcha" (with all your heart)—with both your inclinations^[20]. And as our Sages said: "In the place where baalei teshuvah stand…"^[21]. For it is specifically from the reversal, for example, one who first delighted in worldly pleasures, his later outcry is greater, with extra strength. This is the level of "me'odecha"—without limit. This is as it says: "Nafshi aviticha balayla" (my soul desired You at night)^[22]—in this world, which is like night, a state of darkness, from there comes the advantage of light in the great love mentioned above. [Also, as explained elsewhere, there are two types of pleasure before the King: one in doing mitzvos, and the other when the King sees His son coming from afar after a long absence, and upon seeing him, the King is filled with joy and pleasure. So too, in the parable of teshuvah. Similarly, the descent of supernal pleasure below in the destruction of the Temple, from which is later drawn the second pleasure through teshuvah. This is a descent for the sake of ascent.]

Above as well: the Ofanim with great noise rise up against the Seraphim^[23]. The cause of this noise is specifically due to the concealment of G-dliness, unlike the Seraphim, for "Ima mekannena b'kursa"—the mother nests on the throne, which is the revelation of the Infinite Light that is grasped in the world of Beriah, where the Seraphim stand. Therefore, they stand without noise and say "Kadosh"—they perceive how He is holy and separate, as it says: "Ani Hashem lo shanisi" (I, Hashem, have not changed)^[24]—there is no change in His Essence at all, before or after the creation of the world. For the source of vitality for all worlds is only a ray from Him, called the Infinite Light, like the light of the sun, which does not change at all.

What is written in the seforim: "Koach hapoel b'nifal" (the power of the doer in the deed)—this is below, in the realm of action, called "paul" as is known. [See what is written in the Siddur of the Arizal in the prayer: "Veyeda kol paul ki Atah pe'alto" on Rosh Hashanah. See also Parshas Yisro, maamar "BaChodesh HaShlishi" on the praise of Your handiwork.]

But the Ofanim and Chayos HaKodesh, who are in worlds below the throne, where there is not such a revelation of G-dliness, are in great noise. [See also Shir HaShirim, maamar "Shechorah Ani V'Naavah."] This is like the outcry with extra strength. Therefore, two blessings were instituted before Shema—one is "Ahavah," to be in a state of noise, etc.

2) In arousal from below, the aspect of noise draws down from above a gate.^[25] There is a gate on the right and a gate on the left. The gate on the right is as it says: "Zeh hashaar laHashem" (this is the gate to Hashem)^[26]. On the left, it is as it says: "U'shaar reisha k'amar neka" (the hair of His head like pure wool)^[27]—meaning, just as hair grows from the brain but is only an external ray, so that when the hair is cut, the brain does not feel it.

So too above, Torah is called hair, as it says: "Kavutzav taltalim" (His locks are curled)^[28]—piles and piles of halachos. For Torah comes from Chochmah, and this flow from the supernal pleasure, the source of all pleasures, is called hair, for the source of pleasure is His very Essence.

It is not like the pleasure below in a person, who delights in something received from outside. Even the pleasure of souls in the World to Come is from the radiance of the Shechinah. But with Him, nothing is outside of Him; He is the knowledge, etc., and the pleasure in Him is His very Essence of pleasure. This is why He is called the source of all pleasures below.

However, the revelation and drawing of pleasure from there is through tzimtzum (contraction), which contracts^[29] the pleasure to shine in the wisdom of Torah. This is why it is called hair, like the contraction of the vitality of the brain in a hair.

This is also the pleasure of souls in Gan Eden, which comes from understanding Torah. It is known that in Gan Eden Tachton, it is the study of the revealed part of Torah, and in Gan Eden Elyon, the secrets of secrets, etc. All this is the aspect of "hair of the head," as is known.

But mitzvos are higher, for they are drawn from the Essence of pleasure, above the revealed pleasure that is contracted through hair and drawn into Chochmah. As it says: "Meirov kol"^[30]—meaning, above the Divine pleasure that is Gan Eden Elyon, which is a contraction: "with the yud He created the World to Come," etc. [See more in the maamar "Menoras Zahav Kula" and "V'Atah Tetzaveh Es Bnei Yisrael".]

Of them it is said: "Levushei ketalag chivor" (His garment is like white snow). It is known that mitzvos are called garments—just as a garment covers and conceals the person within, so too the root of mitzvos is from the source of pleasure, which is concealed and not revealed in Chochmah and comprehension.

But it is drawn through practical mitzvos—for the 613 mitzvos of the Torah plus seven rabbinic mitzvos total 620, which are 620 pillars of light, like pillars that connect, etc. The end is wedged in the beginning, and through practical fulfillment, one can draw from the source of pleasure that is not revealed in Chochmah.

This is the idea of korbanos, where offering a physical animal atones for a person's sin, as it says: "Adam u'behemah toshia Hashem"^[31], and "V'heim hevi'u es korbanam lifnei Hashem"^[32]. For "chelek Hashem amo"^[33], and when one sins, he blemishes the name of Hashem itself—for Hashem means "the One who brings into being," and through sin, one draws the vitality of existence to an unworthy place.

The atonement for this comes from "lifnei Hashem"—the Thirteen Attributes of Mercy: "nosei avon," etc. It is impossible to draw and arouse from this level except through offering a physical animal, because the end is wedged in the beginning, etc.

It is a known principle that the higher something is, the lower it falls when it descends. So too, the animal, which is lower than man, who is a speaker, indicates the greatness of its root above, only it fell below through the destruction of the Temple.

This is because the animal is below daas, but its root is above daas. See more on this in the maamar "Vayedaber Moshe el roshei hamatos." However, by offering it on the altar, one arouses and draws from the level of "lifnei Hashem," etc.

Similarly, regarding the mitzvah of tzedakah, it is written: "V'hayah ma'aseh hatzedakah shalom"^[34]. The concept of peace is known from "oseh shalom bimromav"—between the angel of water and the angel of fire^[35], meaning, through the revelation of a light above the chain of worlds. So too, every giver and receiver are opposites, and through tzedakah, peace is made. This is true above and below.

The meaning of "levushei ketalag chivor"—like snow, which is made up of many small pieces that accumulate to become great. So too, in tzedakah it is written: "Vayilbash tzedakah"^[36]—every coin joins to a great sum. So it is with all practical mitzvos, from many together a single garment is made, just as a garment is made from many pieces of fabric.

3) The mitzvah of tzitzis is equal to all the mitzvos^[37]. It is also known that "tzitzis" in gematria is 600, and with eight threads and five knots, it totals 613. The idea is that tzitzis contains both aspects mentioned above: "levushei" (garments) and "hair of the head"—for the tallis itself is the "prisa d'malka," the King's garment.

In Rosh Hashanah 17b, it is taught that Hashem wrapped Himself like a chazzan. The Maharsha writes: In an old book of Kabbalists, I found: Hashem wrapped Himself in the same white tallis He wore at the creation of the world, as it says: "Oteh or kasalma" (He wraps Himself in light as a garment), which shines from one end of the world to the other. [See Torah Or, explanation of "Yavi'u levush malchus." See also the explanation of "levushei ketalag" in the maamar "Ki bayom hazeh yechaper."].

The tzitzis are like hair—for the 32 threads are the 32 paths of wisdom. Just as a path allows passage from place to place, so too above, there are paths through which the flow of pleasure is drawn into Chochmah, which is the aspect of supernal hair, as above regarding "hair of His head."

This is what is said about tzitzis: "L'ma'an tizkeru va'asitem"—so that you will remember and do, meaning, you will be in the aspect of "zachar" (male), which is the aspect of mashpia (giver). For without this, Knesses Yisrael is a receiver: "V'el isheich teshukaseich"^[40], but through this, you become a giver, drawing the Infinite Light into Torah. As our Sages said on the verse: "Torah tzivah lanu Moshe morasha"^[41]—do not read "morasha" (inheritance) but "me'urasah" (betrothed)^[42]—the Torah is called a bride, and one who engages in Torah is called the husband of Torah. As the Zohar says: "Masters of Torah."

Similarly, as explained in Maayan HaChochmah, King David would unite the Torah above with the Holy One, drawing the Infinite Light into Chochmah. This is the meaning of "osek b'Torah lishmah"—for its own sake, for the Torah itself. This is like the above regarding noise and gate, that from noise comes a gate.

There is a gate on the right: "Zeh hashaar laHashem"—for entering and exiting, where the King Himself goes out and is revealed. And a gate on the left: "hair of His head like pure wool." This is as it says: "His left hand under my head, and His right embraces me."

[See Parshas Miketz regarding mezuzah on the right and Chanukah candle on the left. Mezuzah is mitzvos and is on the right, like the gate on the right. Chanukah candle is the drawing of Torah and is on the left, like the hair of His head, the gate on the left. See also the explanation of the Sages' statement: when Israel preceded "na'aseh" to "nishma".]

At first it says: "V'lo sasuru… asher atem zonim"—for anything one desires is called the feminine aspect and receiver, and then is called a "zonah," meaning, one who desires physical pleasures. Then one cannot receive from the supernal pleasure, and certainly cannot be a giver. [See also the maamar "V'haya lachem l'tzitzis".] But when "v'lo sasuru…" then "tizkeru va'asitem," etc., and this is understood.

Now we can understand: "Ani Hashem Elokeichem"—"Ani" has the same letters as "Ayin" (nothingness). This is like what is written: "Hayesh bah eitz im ayin" (is there a tree or not)^[44]—"eitz" means advice, which is Chochmah, called advice and wisdom. Advice is the understanding and grasp of something. "Im ayin"—the level of "ayin" from which Chochmah is found, which is the hidden of all hidden and not grasped or comprehended.

However, Hashem is the aspect of hishtalshelus: yud is contraction, hei is expansion, etc., which is through contractions as is known. Nevertheless, it says: "Ani Hashem"—that the level of "Ani" is truly the level of Hashem. For the contraction and concealment is only relative to us below, but for Him, it is all truly one without separation.

This is: "Asher hotzeitichem me'eretz Mitzrayim"—for this world is called Mitzrayim, from the word "meitzarim" (boundaries), which is limited from earth to heaven 500 years. By leaving these boundaries, that is, as above regarding the noise with extra strength, it is drawn: "lihyos lachem l'Elokim"—Elokim is the aspect of contraction, the drawing of pleasure in Gan Eden as hair: "they sit and delight," etc.

This is the meaning of: "Ki Elokim kedoshim hu"^[45]. In the Yerushalmi, beginning of Berachos 9: "His way is in holiness, His speech is in holiness," etc.^[46]—meaning, the drawing of true holiness, only it is drawn through hair and contractions. For "kadosh" with a vav is the drawing of holiness onto hair, the aspect of vav, as in: "Kadosh yihyeh gadel pera se'ar rosho"^[47]. But the supernal holiness itself is above hair and drawing. Therefore, this level is called: "lihyos lachem l'Elokim."

This is the meaning of: "Elokim chayim"^[48]. See Siddur, maamar "Adonai sefatai tiftach." See also Maamar HaAyin, letter aleph, section 83. Also, as it says: "Ayin lo ra'asa Elokim zulasecha ya'aseh l'mechakeh lo"^[49]. [See Zohar I, 6a, and III, Pinchas 267b.] Although the Gemara explains this about the time of techiyas hameisim, it can also be explained regarding Gan Eden. See Parshas Terumah 142b. See also the maamar "Ki ka'asher hashamayim hachadashim" below.

Afterwards: "Ani Hashem Elokeichem" a second time. This refers to the great reward at the time of techiyas hameisim, which is the revelation of the Essence of pleasure, not in the realm of contraction and division, but the true supernal holiness.

This is as it says: "Levushei ketalag chivor"—the pleasure that is above the pleasure revealed in the inner aspect called "hair of the head." This will be revealed in the future, and it is the reward for mitzvos as above.

Our Sages said: "Tzaddikim sit and their crowns are on their heads"^[50]. The crown is the aspect of makif, above the brain in the head, and certainly above the hair. See also the maamar on "Be'atarah she'itrah lo imo"^[51].

This is what is said: "Ani Hashem"—trustworthy to pay reward. For this reward, which is the Essence of pleasure, is currently above comprehension, only in the realm of faith.

Therefore, it says twice: "Ani," corresponding to the two aspects above: "levushei" and "hair of the head" in the mitzvah of tzitzis specifically, for tzitzis contains both aspects as above.

This is why the reception of this pleasure is specifically through techiyas hameisim, when the body will rise and delight together with the soul. For this pleasure, which is from the Essence of pleasure above contraction and division, is drawn through practical mitzvos, because the end is wedged in the beginning, etc. Therefore, its revelation in the future is specifically in the body. But the pleasure in Gan Eden, the comprehension of the inner pleasure, is for souls without bodies.

Summary

This maamar teaches that the double expression "Ani Hashem Elokeichem" alludes to two levels of Divine pleasure: the inner, revealed delight of Gan Eden, and the essential, transcendent pleasure accessed through mitzvos, especially tzitzis. The ultimate reward is realized at techiyas hameisim, when body and soul unite to receive the Essence.